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Solitude3

2006-07-29 00:26

  Any prospect of awakening or coming to life to a dead man makes indifferent all times and places.  The place where that may occur is always the same, and indescribably pleasant to all our senses.  For the most part we allow only outlying and transient circumstances to make our occasions.  They are, in fact, the cause of our distraction.  Nearest to all things is that power which fashions their being.  Next to us the grandest laws are continually being executed.  Next to us is not the workman whom we have hired, with whom we love so well to talk, but the workman whose work we are.

  "How vast and profound is the influence of the subtile powers of Heaven and of Earth!"

  "We seek to perceive them, and we do not see them; we seek to hear them, and we do not hear them; identified with the substance of things, they cannot be separated from them."

  "They cause that in all the universe men purify and sanctify their hearts, and clothe themselves in their holiday garments to offer sacrifices and oblations to their ancestors.  It is an ocean of subtile intelligences.  They are everywhere, above us, on our left, on our right; they environ us on all sides."

  We are the subjects of an experiment which is not a little interesting to me.  Can we not do without the society of our gossips a little while under these circumstances —— have our own thoughts to cheer us?  Confucius says truly, "Virtue does not remain as an abandoned orphan; it must of necessity have neighbors."

  With thinking we may be beside ourselves in a sane sense.  By a conscious effort of the mind we can stand aloof from actions and their consequences; and all things, good and bad, go by us like a torrent.  We are not wholly involved in Nature.  I may be either the driftwood in the stream, or Indra in the sky looking down on it.  I may be affected by a theatrical exhibition; on the other hand, I may not be affected by an actual event which appears to concern me much more.  I only know myself as a human entity; the scene, so to speak,of thoughts and affections; and am sensible of a certain doubleness by which I can stand as remote from myself as from another.  However intense my experience, I am conscious of the presence and criticism of a part of me, which, as it were, is not a part of me, but spectator, sharing no experience, but taking note of it, and that is no more I than it is you.  When the play, it may be the tragedy, of life is over, the spectator goes his way.  It was a kind of fiction,a work of the imagination only, so far as he was concerned.  This doubleness may easily make us poor neighbors and friends sometimes.

  对一个死者说来,任何觉醒的,或者复活的景象,都使一切时间与地点变得无足轻重。可能发生这种情形的地方都是一样的,对我们的感官是有不可言喻的欢乐的。可是我们大部分人只让外表上的、很短暂的事情成为我们所从事的工作。事实上,这些是使我们分心的原因。最接近万物的乃是创造一切的一股力量。其次靠近我们的宇宙法则在不停地发生作用。再其次靠近我们的,不是我们雇用的匠人,虽然我们欢喜和他们谈谈说说,而是那个大匠,我们自己就是他创造的作品。

  “神鬼之为德,其盛矣乎。”

  “视之而弗见,听之而弗闻,体物而不可遗。”

  “使天下之人,斋明盛服,以承祭祀,洋洋乎,如在其上,如在其左右。

  我们是一个实验的材料,但我对这个实验很感兴趣。在这样的情况下,难道我们不能够有一会儿离开我们的充满了是非的社会,——只让我们自己的思想来鼓舞我们?孔子说得好,“德不孤,必有邻。”

  有了思想,我们可以在清醒的状态下,欢喜若狂。只要我们的心灵有意识地努力,我们就可以高高地超乎任何行为及其后果之上;一切好事坏事,就像奔流一样,从我们身边经过。我们并不是完全都给纠缠在大自然之内的。我可以是急流中一片浮木,也可以是从空中望着尘寰的因陀罗。看戏很可能感动了我;而另一方面,和我生命更加攸关的事件却可能不感动我。我只知道我自己是作为一个人而存在的;可以说我是反映我思想感情的一个舞台面,我多少有着双重人格,因此我能够远远地看自己犹如看别人一样。

  不论我有如何强烈的经验,我总能意识到我的一部分在从旁批评我,好像它不是我的一部分,只是一个旁观者,并不分担我的经验,而是注意到它:正如他并不是你,他也不能是我。等到人生的戏演完,很可能是出悲剧,观众就自己走了。关于这第二重人格,这自然是虚构的,只是想象力的创造。但有时这双重人格很容易使别人难于和我们作邻居,交朋友了。

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